Śrīmad-Bhāgavatam 10.23.20-21
Blended reading (Sanskrit + English inline)
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niṣidhyamānāḥ
—
being forbidden
Present passive participle of ni + √sidh — 'being prohibited.' The participle is in continuous tense: they are being forbidden even as they move. Bhakti walks through prohibition, not around it.
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uttama-śloke
—
who is praised with transcendental hymns
Compound: uttama (highest) + śloke (verses). The Bhāgavatam's signature epithet for Kṛṣṇa — He is the One the Vedas praise. The wives' bhakti is on the most exalted possible object.
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dīrgha-śruta-dhṛta-āśayāḥ
—
whose expectations were held for long because of hearing
Compound: dīrgha (long) + śruta (heard) + dhṛta (held) + āśayāḥ (intentions). The exact mechanism of bhāva-formation: prolonged śravaṇa producing held intention. Gauḍīyas read this as the textbook entry on how women without dīkṣā became premī-bhaktas.
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aśoka-nava-pallava
—
by the buds of the aśoka trees
Compound: aśoka (the aśoka tree, 'sorrow-less') + nava (new) + pallava (buds). The garden is literally 'sorrow-less' — Vraja's geography itself names what is about to happen to these women.
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yamunā-upavane
—
in a garden along the river Yamunā
Compound: yamunā (the Yamunā) + upavane (in the garden). Vraja's specific topography. Gauḍīyas read every Yamunā-bank scene as set on the geography Caitanya later rolled in tears upon.
They were forbidden by their husbands nearby or others nearby as the case may be. They were forbidden from going. The others said, “Send the food through others but do not go.” Kṛṣṇa is called Uttama-śloka (famous) since he accepted their food. They saw Kṛṣṇa. The word aśoka suggests that on attaining him all sorrow (śoka) vanished. He was playing (vicarantam) surrounded by friends. This indicates special beauty. Or they saw him even though he was surrounded by friends since he was most conspicuous among them. He was with his elder brother. This indicates that his beauty was superior to all others’ beauty including that of Balarāma since the word “with” indicates a secondary person. The wives are addressed simply as “women” to show the misfortune of their husbands.
The husbands tried to prevent them, fearing that the wives would reject them, first by trying to control them and then by using disrespectful words. The brothers tried to prevent them because of greater affection. Then the sons tried to prevent them out of greater affection. Mothers are not mentioned as they would assist fathers (instead of bandhubhiḥ). However there is no forbiddance of having such a bhāva for the Lord. They had developed strong hopes or strong desires with a special bhāva because of hearing for a long time about Kṛṣṇa. Dīrgha-śruta means O Parīkṣit, you have heard scriptures for a long time. Their behavior is suitable for a person who has heard scriptures. Or Parīkṣit, though you have heard scriptures for a long time, have you ever heard of such bhakti as theirs? Dhṛtāśayāḥ means they had fixed in their heart or had strong desires at all times with special bhāvas. They were forbidden by their husbands nearby or others nearby as the case may be. They were forbidden from going. The others said, “Send the food through others but do not go.” Kṛṣṇa is called Uttama-śloka (famous) since he accepted their food. They saw Kṛṣṇa. The word aśoka suggests that on attaining him all sorrow (śoka) vanished. He was playing (vicarantam) surrounded by friends. This indicates special beauty. Or they saw him even though he was surrounded by friends since he was most conspicuous among them. He was with his elder brother. This indicates that his beauty was superior to all others’ beauty including that of Balarāma’s since the word “with” indicates a secondary person. The wives are addressed simply as “women” to show the misfortune of their husbands.
Husbands, brothers, sons stand at the doorway like reeds in a flood — the wives go around them because the current has already been chosen. Years of śravaṇa become the slope of the riverbed.
Born into the ministerial brāhmaṇa-class of Bengal's Muslim court, the two brothers were chained to position, wealth and family expectation. When Mahāprabhu's call reached them, Sanātana feigned illness, bribed his way out of jail, and disappeared into the forest with nothing.
The brāhmaṇīs of this verse perform the same act in miniature: family-bonds become unable to hold a heart that has already started to move toward Kṛṣṇa. Niṣidhyamānāḥ — being forbidden — is no obstacle once dīrgha-śruta-dhṛta-āśayāḥ has ripened.
My note
Source: vedabase.io